Chinese
行未深何能倾舍。随心所与善言慰谢即不犯也。三而菩萨下举过结犯。言句偈者句举能诠之少分偈据教中之义全。如如来妙色身乃至是故我归依。叹佛三身具足。一微尘法者举一善言以为况也。第九嗔心不受忏谢戒。夫为菩萨忍辱为怀。而反嗔毒蕴积内心伤慈损道。劫功德贼无过嗔恚。今生微恨当为大怨故制重罪。别具六缘。一有所对上中之境。二生所对想。三嗔心不息。四前人忏谢。五示不受想。六前人领解便犯。阙缘犯轻。就文亦三。初标名制令止恶。次制令行善。三举过结犯。初亦二。初明犯事自嗔教他具缘俱重。次明成业中。内心为因。前境为缘。蕴结轨仪为法。以嗔为务名业。次而菩萨下制令行善。如文三。而反下举过结犯。乃至于非众生者谓嗔无情也。如人嗔心扑打生活乃至木石打着脚手于彼起嗔。并非众生。此举轻垢为况。以恶口等者正结过也。第十助谤三宝戒。胜德可珍名之为宝。非理尘黩故称为谤。别具六缘。一对众助谤。二是大乘一体及别相三宝。三起上二想。四有谤心。五言说了了。六前人领解便犯。阙缘犯轻。就文亦三。初标名令止恶。次令行善。三况口下举过结犯。初文亦二。初明犯事。自谤教人俱结重罪。次明成业。内心因。邪见等为缘。巧设虚假为法。此心为法务名业。次而菩萨下制 现代汉语译本 ‘行未深何能倾舍’，如果行为不够深刻，怎么能彻底放下呢？随顺对方的心意，给予善意的言语安慰和开解，这样就不会犯戒。三、菩萨下面列举过失并总结犯戒的情况。‘言句偈者’，‘句’是指能够表达意义的少量词语，‘偈’是根据佛教教义的完整表达，例如‘如来妙色身，乃至是故我归依’，赞叹佛陀具备法身、报身、应化身三身。‘一微尘法者’，用一个善意的言语作为比喻。 第九，嗔心不受忏谢戒。作为菩萨，应该以忍辱为怀，反而让嗔恨的毒素积聚在内心，伤害慈悲心，损害菩提道。损毁功德的盗贼，没有比嗔恚更严重的了。今生微小的怨恨，将来会成为巨大的仇怨，所以制定了这条重罪戒。具体来说，需要具备六个条件：一、有所针对的对象，可以是上等、中等的众生。二、对所针对的对象产生嗔恨的想法。三、嗔恨心没有停止。四、对方进行忏悔。五、表现出不接受忏悔的态度。六、对方理解了这种不接受的态度，这样就犯戒了。缺少任何一个条件，罪过就轻微。从文义上来看，也分为三个部分：首先是标明戒律的名称，告诫停止作恶；其次是告诫要行善；第三是列举过失并总结犯戒的情况。第一个部分又分为两个方面：首先说明犯戒的行为，自己嗔恨或者教唆他人嗔恨，具备以上条件，都是重罪；其次说明构成罪业的过程，内心的嗔恨是原因，外在的对境是条件，将嗔恨蕴藏在身口意的行为是方法，以嗔恨为主要行为就是罪业。 ‘次而菩萨下制令行善’，接下来菩萨告诫要行善。如文三，‘而反下举过结犯’，反而下面列举过失并总结犯戒的情况。‘乃至于非众生者’，指的是嗔恨没有感情的物体。例如，有人因为嗔恨而扑打生活用品，甚至因为踢到木头石头而对它们产生嗔恨，这些都不是众生。这里用轻微的罪过作为比喻，‘以恶口等者’，正是总结过失。第十，助谤三宝戒。殊胜的功德值得珍惜，称为‘宝’。不合道理的玷污，所以称为‘谤’。具体来说，需要具备六个条件：一、在众人面前帮助诽谤。二、所诽谤的对象是大乘一体三宝或者别相三宝。三、对以上二者产生诽谤的想法。四、有诽谤的心。五、言语表达清楚明白。六、对方理解了所诽谤的内容，这样就犯戒了。缺少任何一个条件，罪过就轻微。从文义上来看，也分为三个部分：首先是标明戒律的名称，告诫停止作恶；其次是告诫要行善；第三是‘况口下举过结犯’，用言语作为比喻，下面列举过失并总结犯戒的情况。第一个部分又分为两个方面：首先说明犯戒的行为，自己诽谤或者教唆他人诽谤，都是重罪；其次说明构成罪业的过程，内心的邪见等是原因，巧妙地设置虚假的言论是方法，以这种心作为主要行为就是罪业。‘次而菩萨下制’，接下来菩萨告诫要行善。
English
English version 'If the practice is not deep, how can one completely relinquish?' If one's practice is not profound enough, how can one thoroughly let go? To accord with the other person's mind, offering kind words of comfort and explanation, one does not violate the precept. Three, the Bodhisattva below lists transgressions and summarizes the circumstances of breaking the precept. 'Words, phrases, and verses,' 'words' refer to a small amount of language that can express meaning; 'verses' are complete expressions based on Buddhist teachings, such as 'The Tathagata's wondrous form, and therefore I take refuge,' praising the Buddha's possession of the Dharmakaya (法身), Sambhogakaya (报身), and Nirmanakaya (应化身) three bodies. 'A single dust-mote of Dharma,' using a single kind word as a metaphor. Ninth, the precept against harboring anger and refusing repentance. As a Bodhisattva, one should embrace patience, but instead allows the poison of anger to accumulate in the heart, harming compassion and damaging the path to enlightenment. There is no thief of merit more severe than anger. A small resentment in this life will become a great hatred in the future, so this grave precept is established. Specifically, it requires six conditions: one, there is a target, which can be a superior or middling being; two, one generates thoughts of anger towards the target; three, the anger does not cease; four, the other person repents; five, one shows an attitude of not accepting the repentance; six, the other person understands this attitude of non-acceptance, and thus one violates the precept. Lacking any one of these conditions, the transgression is lighter. From the perspective of the text, it is also divided into three parts: first, stating the name of the precept, admonishing to cease evil; second, admonishing to practice good; third, listing transgressions and summarizing the circumstances of breaking the precept. The first part is further divided into two aspects: first, explaining the act of breaking the precept, whether one is angry oneself or instigates others to be angry, possessing the above conditions constitutes a grave offense; second, explaining the process of forming the karma, the anger in the heart is the cause, the external object is the condition, concealing the anger in body, speech, and mind is the method, and taking anger as the primary action is the karma. 'Next, the Bodhisattva below instructs to practice good,' next the Bodhisattva admonishes to practice good. As the text says in three parts, 'And conversely, below lists transgressions and summarizes the circumstances of breaking the precept,' conversely, below lists transgressions and summarizes the circumstances of breaking the precept. 'Even towards non-sentient beings,' refers to being angry at inanimate objects. For example, someone might strike household items out of anger, or even become angry at wood or stones after stubbing their toes, these are not sentient beings. Here, a minor transgression is used as a metaphor, 'Using harsh language, etc.,' is precisely summarizing the transgression. Tenth, the precept against assisting in slandering the Three Jewels (三宝). Extraordinary merit is worthy of cherishing, and is called a 'Jewel'. Unreasonable defilement is called 'slander'. Specifically, it requires six conditions: one, assisting in slander in front of a crowd; two, the object of slander is the unified Three Jewels of Mahayana (大乘) or the distinct Three Jewels; three, generating thoughts of slander towards the above two; four, having a mind of slander; five, expressing the slander clearly and understandably; six, the other person understands the content of the slander, and thus one violates the precept. Lacking any one of these conditions, the transgression is lighter. From the perspective of the text, it is also divided into three parts: first, stating the name of the precept, admonishing to cease evil; second, admonishing to practice good; third, 'Using speech below lists transgressions and summarizes the circumstances of breaking the precept,' using speech as a metaphor, below lists transgressions and summarizes the circumstances of breaking the precept. The first part is further divided into two aspects: first, explaining the act of breaking the precept, whether one slanders oneself or instigates others to slander, both constitute a grave offense; second, explaining the process of forming the karma, the internal wrong views are the cause, skillfully setting up false statements is the method, and taking this mind as the primary action is the karma. 'Next, the Bodhisattva below instructs'. --------------------------------------------------------------------------------
Chinese
令行善。中言外道者游心圆理之外乃至外外三宗并名外道。一言谤佛常应痛念故喻鉾刺。鉾者兵器也。长于二丈用建兵车。三结犯如文。善学下第三结劝又三。初举所持之法。二诫劝。三指广三文各二。初文二者初总举人。言善学者叹美之辞也。次是菩萨下举法。因中说果故云木叉。木叉者解脱也。次应当下诫劝二者。初劝学持。次若有下举失显持。初言微尘者如俗中云臣于国无尘露之功。涅槃经如护浮囊微尘不犯。此举极小以之为况。次举失中又二。初明现失十利。次明当报三途。初文者违本弘誓不悔不失法菩提心息。故言不得现前发菩提心。粟散国王及转轮王由戒为因。因失果亡故云亦失等。比丘及尼等既失于戒报入三恶。岂得为人证于次位。故云亦失比丘比丘尼等。十发趣等者列失次位。前四是因。佛性常住妙果者妙觉之果也。佛性常住亘于始终。今对极位谓。佛性常住家果故云妙果。亦如仁王不明等觉。次明堕三恶中。毁禁不同故报入三恶。闻法奢促也。父母慈育恩深。三宝救护之极可恃可怙。既不闻名恃怙无地故偏举也。劫者时也。成住坏空各二十增减。一个增减为一小劫。二十增减为一中劫。八十增减为一大劫(云云)。以是等者结劝三等下指广。二者初劝学。次指广本。此经广本有八万威仪品也。 大 正藏第 40 册 No. 1812 天台菩萨戒疏 天台菩萨戒疏中 天台沙门明旷删补 次明四十八轻。简异十重故得轻名。非无过累故名为垢。于中为三。初结前生后。次别释。三总结。初如文。次释为五。初三十为三。次二九为二。初十又二。初释。次结劝指广。初释为十。 初不敬师长戒。菩萨理应谦卑敬养一切有情。况于师长轻慢违行之甚。故制居首。别具四缘。一是师长。二知是。三故起轻慢。四身心不敬便犯。就文为三。初标名劝受。次既得。下示行令持。三而菩萨下止作结犯。初文国王即人中粟散王也。转轮即铁铜等圣王也。铁轮王一天下。铜轮王二天下。银轮王三天下。金轮王四天下。文武百官此等贵位若不受戒鬼神不护。何以统御苍生。故劝应先受等。言诸佛欢喜者顺诸佛律仪义当咸欢喜。次文言上座等者。僧中上首善御大众亦当师义。和上阿阇梨略如前释。同学上座名大同学。同一正见名为同见。同一行者当名为同行。而菩萨下止作结犯。言憍心等者自高为憍轻他曰慢。二名痴由止孝顺故憍慢也。以自等者举重况轻。应卖身以酬近成之泽。况生轻慢。故结犯也。七宝者一金二银三琉璃四颇梨五赤珠六车𤦲七玛瑙。百物者通举所有也。若不尔者若不孝顺恭敬供养 现代汉语译本 天台菩萨戒疏中 天台沙门明旷删补 接下来阐明四十八轻戒。因为与十重戒有所不同，所以称为‘轻’，但并非没有过失，所以也称为‘垢’。其中分为三部分：首先是承上启下，其次是分别解释，最后是总结。首先如原文所示。其次，解释部分分为五部分：最初的三十戒分为三部分，接下来的二九戒分为两部分。最初的十戒又分为两部分：首先是解释，其次是总结劝诫并指出其广泛性。最初的解释分为十部分。 首先是不敬师长戒。菩萨的道理应当是谦卑恭敬地供养一切有情众生，更何况是对师长轻慢违背，这是非常严重的。所以将此戒放在首位。具体有四个条件：一是师长，二是明知是师长，三是故意产生轻慢之心，四是身心不恭敬，就触犯了此戒。从文义上分为三部分：首先是标明名称并劝人受持，其次是‘既得’以下，指示修行并令其受持，最后是‘而菩萨下’，总结并禁止违犯。最初的文义中，国王指的是人中的小国王，转轮王指的是铁轮王、铜轮王等圣王。铁轮王统治一天下，铜轮王统治二天下，银轮王统治三天下，金轮王统治四天下。文武百官等这些尊贵的人，如果不受戒，鬼神就不会护佑，又怎么能统治百姓呢？所以劝他们应该先受戒等。‘诸佛欢喜’的意思是，顺从诸佛的律仪，理应都感到欢喜。其次，文中的‘上座等’，指的是僧团中的首领，善于管理大众，也应当作为师长看待。和上（Upadhyaya，亲教师）阿阇梨（Acarya，导师）的解释略如前文。同学中的上座称为大同学，持有相同正见的称为同见，一同修行的应当称为同行。‘而菩萨下’，总结并禁止违犯。‘憍心等’，指的是抬高自己称为‘憍’，轻视他人称为‘慢’。这两种情况都因为不孝顺而产生憍慢。‘以自等者’，是用重的例子来比况轻的。应该卖身来报答近在眼前的恩泽，更何况是产生轻慢之心呢？所以总结为违犯。七宝指的是一金、二银、三琉璃、四颇梨（Sphatika，水晶）、五赤珠、六车𤦲（Musaragalva，砗磲）、七玛瑙。‘百物’是泛指所有的东西。如果不是这样，如果不孝顺恭敬供养。
English
English version The Middle Section of the Tiantai Bodhisattva Precepts Commentary Revised and Supplemented by the Tiantai Monk Ming Kuang Next, we elucidate the forty-eight minor precepts. They are termed 'minor' because they differ from the ten major precepts, yet they are not without fault, hence also called 'defilements'. Among these, there are three parts: first, connecting the preceding and introducing the following; second, explaining each separately; and third, summarizing. The first is as in the text. The second, the explanation, is divided into five parts: the initial thirty are divided into three parts, and the subsequent twenty-nine are divided into two parts. The initial ten are further divided into two parts: first, the explanation; and second, the conclusion, exhortation, and indication of its extensiveness. The initial explanation is divided into ten parts. First is the precept of disrespecting teachers and elders. A Bodhisattva should, in principle, humbly and respectfully provide for all sentient beings. How much more serious is it to be disrespectful and disobedient to teachers and elders? Therefore, this precept is placed first. Specifically, there are four conditions: first, it is a teacher or elder; second, one knows it; third, one intentionally generates disrespect; and fourth, one is disrespectful in body and mind, then one violates this precept. From the textual meaning, it is divided into three parts: first, stating the name and encouraging adherence; second, from 'having obtained' onwards, instructing practice and enjoining adherence; and third, from 'and the Bodhisattva below' onwards, summarizing and prohibiting violation. In the initial textual meaning, 'king' refers to a minor king among humans, and 'cakravartin' refers to holy kings such as iron-wheel kings and bronze-wheel kings. An iron-wheel king rules one continent, a bronze-wheel king rules two continents, a silver-wheel king rules three continents, and a gold-wheel king rules four continents. Civil and military officials and other such noble individuals, if they do not receive the precepts, will not be protected by ghosts and spirits, and how can they govern the people? Therefore, they are advised to receive the precepts first, and so on. 'The Buddhas rejoice' means that following the precepts of the Buddhas, one should naturally rejoice. Second, 'senior monks and others' in the text refer to the leaders of the Sangha, who are good at managing the community and should also be regarded as teachers. The explanations of Upadhyaya (亲教师, close teacher) and Acarya (导师, instructor) are roughly as before. A senior monk among fellow students is called a 'great fellow student', those who hold the same correct view are called 'same view', and those who practice together should be called 'same practice'. 'And the Bodhisattva below' summarizes and prohibits violation. 'Arrogant mind and others' refers to elevating oneself, called 'arrogance', and looking down on others, called 'contempt'. Both of these arise from not being filial, hence arrogance and contempt. 'Using oneself as an example' is using a heavy example to compare to a light one. One should sell oneself to repay the immediate kindness, let alone generate disrespect? Therefore, it is concluded as a violation. The seven treasures refer to one gold, two silver, three lapis lazuli, four Sphatika (颇梨, crystal), five red pearls, six Musaragalva (车𤦲, tridacna), and seven agate. 'Hundred things' is a general term for all things. If not so, if one is not filial, respectful, and offering. -------------------------------------------------------------------------------- 等耳。